Chapter Four

Sat Gives up Her Body

|| 4.4.1 ||
maitreya uvca
etvad uktv virarma akara
patny-aga-na hy ubhayatra cintayan
suhd-didku pariakit bhavn
nikrmat nirviat dvidhsa s
Maitreya said: Having said this, and understanding for certain that
whether he prevented her from going or whether she went, she would
be destroyed, iva became silent. She became divided: desiring to see
her relatives she left the house, and in fear of iva, she reentered the
house.
In the Fifth Chapter Sat, ignoring the forbiddance of her husband to go to the
sacrifice, went there and was disrespected by her father. In anger, she criticized
him and gave up her body.
iva understood that she would destroy herself either if he forcibly prevented her
from going, or if she went and received insults. Desiring to see her relatives,
she went out of the house, and simultaneously being afraid of iva, she gain
entered the house. In this way, though one person, she took two forms. It is
understood that there was a conflict of equal forces between desire to see her
relatives and fear of iva.

|| 4.4.2 ||
suhd-didk-pratighta-durman
snehd rudaty aru-kaltivihval
bhava bhavny apratiprua ru
pradhakyatvaikata jta-vepathu
Her body shaking, Sat, crying out of affection, agitated with tears,
upset by the obstacle to her seeing her relatives, glanced with anger at
iva, who has no equal, as if to burn him up to ashes.
She produced tears (ru-kala). iva had no equal (aprati-pruam). She
glanced at him as if to turn him to ashes since he had prevented her from going.

|| 4.4.3 ||
tato vinivasya sat vihya ta
okena roea ca dyat hd
pitror agt straia-vimha-dhr ghn
premtmano yo 'rdham adt sat priya

Breathing heavily, with heart afflicted by grief and anger, Sat, her
intelligence bewildered by her womanly nature, left iva, dear to the
saintly, who had given her half of his body out of affection. She went to
the houses of her father.
In the presence of her desire to see her relatives and fear of her husband, desire
was stronger, and fear of her husband was weaker. Thus she gave up iva and
with grieving (dyat) heart went to the houses of her father. And who was
iva? He had given half his body to her. What was the reason for giving him up?
Her intelligence was deluded by her womanly nature.

|| 4.4.4 ||
tm anvagacchan druta-vikram satm
ek tri-netrnucar sahasraa
sa-prada-yak maiman-maddaya
puro-vendrs taras gata-vyath
Thousands of followers of iva, headed by Maimat and Mada, with
assistants and Yakas, putting the bull Nand in front, in great alarm
followed Sat, who was moving swiftly all alone.
She travelled quickly in fear that iva would try to stop her. The followers were
alarmed (gata-vyath) that their goddess was travelling alone. Since they
were ivas followers they could understand ivas desire.

|| 4.4.5 ||
t srik-kanduka-darpambujavettapatra-vyajana-srag-dibhi
gtyanair dundubhi-akha-veubhir
vendram ropya viakit yayu
Placing her on the bull, appearing splendid with a srik bird, a ball, a
mirror, a lotus, white umbrella, fan, and garland, as well as
accompaniment of songs, with flute, conch and drums, they proceeded.
The bird and other items indicate her attraction to playing. The instruments,
singing and dancing indicate her attraction to music. The white umbrella and
other items indicate her royal status. Made splendid (viakit) by these items,
they went.

|| 4.4.6 ||
brahma-ghoorjita-yaja-vaiasa
viprari-jua vibudhai ca sarvaa
md-drv-aya-kcana-darbha-carmabhir
nisa-bha yajana samviat

Sat entered the sacrificial arena, made completely splendid by the

chanting of the Vedas and sacrificial killing of animals, which was
attended by brahmaris and devats, and filled with vessels made of
clay, wood, iron, gold, darbh grass and hide.
She entered the place of sacrifice (yajanam). It was made splendid (rjita)
completely () by chanting of the Vedas. The sacrifice involved killing of animals
(vaiasam). Or another meaning is that at that place there was a battle, a
competition between rival scriptural opinions, with each camp desiring to win. It
was attended by the devats as well as the brahmaris. There were vessels
made of clay and other materials.

|| 4.4.7 ||
tm gat tatra na kacandriyad
vimnit yaja-kto bhayj jana
te svasr vai janan ca sdar
premru-kahya pariasvajur mud
Out of fear of Daka, none of the people received her when she arrived,
except her mother and sisters. With love and tears of affection, they
embraced her in joy, though she had not been respected by others.
No one except her sisters and mother welcomed her, because they were afraid of
Daka (yaja-kta). Though not respected (vimnitm) by them, her sisters and
mother, not afraid of Daka, welcomed her.

|| 4.4.8 ||
saudarya-samprana-samartha-vrtay
mtr ca mt-vasbhi ca sdaram
datt sapary varam sana ca s
ndatta pitrpratinandit sat
Because of not being welcomed by her father, she did not accept the
seat, gifts and worship offered with respect by her mother and sisters,
along with her sisters suitable talk and questions.
She did not accept the worship (saparyam) along with suitable (samartha) talk
using skilful questions by her sisters (saudarya). She did not respond to the
questions and did not touch the seat, because she was not welcomed by her
father.

|| 4.4.9 ||
arudra-bhga tam avekya cdhvara
pitr ca deve kta-helana vibhau
andt yaja-sadasy adhvar
cukopa lokn iva dhakyat ru

Seeing the sacrifice devoid of any offering to iva, and understanding

that the disrespect for her in the assembly was disrespect to her lord
iva, she became angry, as if she would burn all the worlds.
Hearing the oblation mantras, and seeing a sacrifice (adhvaram) devoid of
offering to iva, and understanding that ignoring her was a slight to iva, she
became angry.

|| 4.4.10 ||
jagarha smara-vipannay gir
iva-dvia dhma-patha-rama-smayam
sva-tejas bhta-gan samutthitn
nighya dev jagato 'bhivata
By her command she stopped the ghosts who were ready to kill Daka,
and, heard by the whole universe, with words choked by anger, she
condemned Daka, enemy of iva, who was proud of his efforts at
sacrifice.
Her words became choked up (vipannay) with anger. Daka was proud
(smayan) of his practice of karmas (dhma-patha). By her command, she
prevented the ghosts who rose up from killing Daka.

|| 4.4.11 ||
devy uvca
na yasya loke 'sty atiyana priyas
tathpriyo deha-bht priytmana
tasmin samasttmani mukta-vairake
te bhavanta katama pratpayet
Sat said: Who except Daka would hate iva, who is without an
enemy, the cause of the universe, to whom, the soul of beings, there is
no one superior in this world, and who neither hates nor favors anyone?
Sat criticized Daka in thirteen verses. There is no one great than iva, since he
is the lord. There is not one dear or not dear to him since he is self-satisfied.
Another version has atiyana-priya, which means no one is greater than him
and no one is more affectionate than him. Though this is a dvandva compound,
optionally all dvandvas can be put in the singular. An example of this is the Pini
stra uklo j hrasva-drgha-pluta. (Pini.2.27) Hrasva-drgha-pluta is a
dvandva, but in the singular. He is the dear tm of all the living beings. He is
the cause of the whole universe (samasttmani). Except for you, who acts
against him? Only you would. Or who would hate iva, since he is the form of
truth (te) and has no enemy (mukta-vairake). Who would act against him by

avoiding proper conduct? Those assembled here are filling their bellies with the
food offered to you. So iva or his followers should act against them.

|| 4.4.12 ||
don pare hi gueu sdhavo
ghanti kecin na bhavdo dvija
gu ca phalgn bahul-kariavo
mahattams tev avidad bhavn agham
O brhmaa! Saintly persons see that faults are capable of being
transformed into good qualities, and see good qualities, not the faults.
You are the opposite. The best persons magnify even meager good
qualities in another person. You see only fault in others.
In order to say that in improper Dakas assembly all are improper, she describes
who is proper and improper. Those of good conduct accept even faults in others
since the faults can be eventually transformed by certain methods into good
qualities. Speaking harshly is a bad quality, but because it can be for someones
benefit, it becomes a good quality, like nma juice, which cures sickness though
it is bitter. Persons who see in this way are to be considered good (mahat or
sdhu). Sat sarcastically addresses Daka as a brhmaa (dvija). You are not
like that. Persons like you think that good qualities will turn into faults. You will
think that someone who wants to help others will become greedy for their assets.
Such persons are not gentlemen (asdhu). Some others, overlooking the faults,
see good qualities. Seeing a merchant, though a materialist, they conclude he
takes care of guests nicely, and is worthy of deliverance. They praise the good
qualities and not the bad qualities, seeing conditions as they are. This person
has renounced, but he also eats a lot. He does not simply think of him as a
gluttonous beggar. These persons are superior (mahattara). Others see faults
only, overlooking the good qualities. This sannys eats ghee rice to fill his
stomach. He is lusty, and should be considered fallen. This person is even more
improper (asdhutara). Others take small good qualities and magnify them, and
do not even see small faults. This person has stolen my cloth because he is
cold, and though he has a weapon, he does not attack me because he is
merciful. He is virtuous. Such a person is the greatest (mahattama). Others
take small faults and magnify them, and see no good qualities at all. This
renunciate has give up the forest and lives in the house of a married man. He
only wants to steal their money. This is the worst person (asdhutama).
Others see good qualities in others where there are none. In this world there
are no bad people. Everyone is good. They are also the very greatest (atimahattama). Others see only faults in others, even where there are no faults. In
this world no one is good. Everyone is evil. They are very worst (atyasdhutama).
According to the amount of sattva, one is considered good (sdhu). Though
there are many types of good persons, they are divided into four types (mahat,

mahattara, mahattama, ati-mahattama). According to the amount of tamas,

there are four types of bad persons (asdhu, asdhutara, asdhutama and atyasdhutama), indicated by the words na bhavda and avidat bhavn agham.
One can also divide devotees into four types by the degrees of bhakti-yoga
whose essence is uddha-sattva, filled with all spiritual qualities, and one can
divide non-devotees into four types by the amount of offenses they exhibit.
iva has been described as the dear soul of all beings, the cause of the universe
and devoid of enemies. Because he is affectionate to all beings, seeing no fault
anywhere, he is the most exalted (ati-mahattama). But you find fault in such
persons. Because of seeing only fault in iva, the soul of all beings, you see only
fault in the whole world. And you have also committed offense against the great
devotees. You have blamed Brahm as well:

tasm unmda-nthya naa-aucya durhde

datt bata may sdhv codite paramehin
Requested by Brahm, I gave Sat to this unclean lord of the insane, with
impure heart. SB 4.2.16
You have offended other devotees as well:
iv sa vjapeyena brahmihn abhibhya ca
bhaspati-sava nma samrebhe kratttamam
Daka, performing a sacrifice named vjapeya, then began the best of sacrifices
called bhaspati-sava, surpassing the followers of iva. SB 4.3.3
Therefore you are the very worst person (atyasdhutama).

|| 4.4.13 ||
ncaryam etad yad asatsu sarvad
mahad-vinind kuaptma-vdiu
serya mahprua-pda-psubhir
nirasta-tejasu tad eva obhanam
It is not surprising that the materialists, claiming that the gross body is
the soul, constantly criticize the devotees with envy and become
deprived of their powers by the dust from the feet of the great
devotees. That glory of that criticism is the result it gives.
This is what persons like you deserve. It is not surprising that criticism of great
devotees always takes place in materialists, who claim the body is the self
(kuaptma-vdiu). Those persons powers become lost by the dust from the
devotees feet. Though the devotees tolerate criticism of themselves, the dust
from their feet does not tolerate it, and destroys their powers. The glorious
aspect of criticizing devotees is that it bestows the appropriate result.

|| 4.4.14 ||
yad dvy-akara nma girerita n
sakt prasagd agham u hanti tat
pavitra-krti tam alaghya-sana
bhavn aho dvei iva ivetara
You, so inauspicious, hate iva, whose order cannot be avoided, whose
fame is pure, and whose name consisting of two syllables, chanted even
once, even inattentively, destroys all mens sins immediately.
Among the great devotees, there is none equal to iva. His name of two
syllables, iva, just by being chanted, not even in meditation, and only once, not
many times, and inattentively, destroys all sins. Pavitra-krtim describes ivas
sweet qualities, and alaghya-sanam describes his powers. ivetara means
inauspicious.

|| 4.4.15 ||
yat-pda-padma mahat mano-'libhir
nievita brahma-rassavrthibhi
lokasya yad varati cio 'rthinas
tasmai bhavn druhyati viva-bandhave
You have offended the friend of the universe, whose lotus feet are
worshipped by the bee-like minds of the great souls who desire the
honey of Brahmans bliss, and who also fulfills the desires of people
desiring material gain.
The previous verse described ivas ability to destroy sin. This verse describes
his ability to give liberation. Brahma-rasa means the bliss of Brahman, which is
honey (sava). Those who desire the honey of liberation in Brahman worship
iva. He also awards material benedictions.

|| 4.4.16 ||
ki v ivkhyam aiva na vidus tvad anye
brahmdayas tam avakrya ja mane
tan-mlya-bhasma-nkaply avasat picair
ye mrdhabhir dadhati tac-caravasam

Do Brahm and others know a iva who is inauspicious, who has

scattered hair, lives in the crematorium, with ghosts, wears the
discarded garlands, ashes and human skulls for decorations? They
carry on their heads the water used to wash his feet.
Sat criticizes Dakas previous statements. In SB 4.2.14-15, Daka criticized
ivas name as actually being inauspicious, and his conduct. Do others such as

Brahm know that person called iva who is inauspicious, who matter locks are
scattered, who lives in a crematorium and is decorated with the garlands and
ashes from that place and human skulls? No. If it were so, then they would not
be his servants. They hold on their heads his garlands and water remnants
flowing from his feet.

|| 4.4.17 ||
karau pidhya nirayd yad akalpa e
dharmvitary asibhir nbhir asyamne
chindyt prasahya ruatm asat prabhu cej
jihvm asn api tato visjet sa dharma
When the protector of religion, a master, is insulted by uncontrollable
people, one should leave that place, blocking ones ears, if he cannot
kill the person or he should die. If possible he should forcibly cut the
tongue of the offenders who speak badly and then give up his own life.
That is the correct procedure.
Describing the good people, you have forbidden seeing faults in others. But you
criticize me, a brhmaa, worshipped by the whole world as a progenitor, and
your father as well. You are asdhutara, not seeing any of my good qualities.
She answers by saying What to speak of just criticizing you, I have committed
great offense to iva because I should have killed you, who offend iva.
When the protector of religion (dharmvitari), a great soul, the master (ie), is
insulted by uncontrollable people, blocking the ears, one should go away, if it is
not possible to kill him, or one should kill oneself. If possible, one should forcibly
cut out the tongue of the criticizers who speak inauspiciously (ruatm). One
should then give up ones own life as atonement from hearing the criticism. Or
another meaning is Having his tongue cut out, the criticizer should give up his
life. That is dharma. Because one destroys the criticizers unlimited pain in hell,
there is no sin in killing him. This is the method. Because the katriya is
qualified for punishing, he should cut out the tongue. Among the other three
varas, not qualified to punish the criticizer, the vaiya and dra, should punish
themselves by giving up their life. Because it is not proper for the brhmaa to
give up his life, he should block his ears, remember Viu, and go away.

|| 4.4.18 ||
atas tavotpannam ida kalevara
na dhrayiye iti-kaha-garhia
jagdhasya mohd dhi viuddhim andhaso
jugupsitasyoddharaa pracakate
Therefore I shall not maintain this body produced by you, who have
criticized Lord iva. It is said that the purification for eating poisonous
food by mistake is to vomit it.

Having all powers and all abilities, I can destroy you, myself and the whole
universe. However, people will say that Siva killed Daka through his wife. In
fear of destroying ivas fame, I will not kill you. I will perform atonement for
myself. O sinful one! See this with your two eyes! Then she speaks this verse.
This impure body, inattentively obtained from you, can be purified only by giving
it up. Purification of horrible food (andhasa) that has been eaten (jagdhasya) is
vomiting.

|| 4.4.19 ||
na veda-vdn anuvartate mati
sva eva loke ramato mah-mune
yath gatir deva-manuyayo pthak
sva eva dharme na para kipet sthita
The mind of the great sage enjoying in the self does not follow the rules
of the scripture, since he is beyond those rules, just as the path of the
devats is different from that of humans. Therefore, situated in ones
own dharma, one should not criticize the dharma of others. That is the
rule.
I will give up my body but those ignorant of scripture will blame it on iva,
though he is faultless. Daka previously said, I have given my daughter to a

person who does not perform rituals, is impure, is proud, and violates the
rules of conduct. (SB 4.2.13) She replies to that statement in this verse.
The mind of the great sage enjoying in the self does not concentrate on
the rules and regulations (veda-vdn), since he is not qualified for those
rules.
kualcaritenaim iha svrtho na vidyate
viparyayea vnartho nirahakri prabho
My dear lord, when these great persons who are free from false ego act
piously in this world, they have no selfish motives to fulfill, and even when
they act in apparent contradiction to the laws of piety, they are not
subject to sinful reactions. SB 10.33.32
yat-pda-pakaja-parga-nieva-tpt
yoga-prabhva-vidhutkhila-karma-bandh
svaira caranti munayo 'pi na nahyamns
tasyecchaytta-vapua kuta eva bandha
Material activities never entangle the devotees of the Supreme Lord, who
are fully satisfied by serving the dust of his lotus feet. Nor do material
activities entangle those intelligent sages who have freed themselves

from the bondage of all fruitive reactions by the power of yoga. So how
could there be any question of bondage for the Lord himself, who assumes
his transcendental forms according to his own sweet will? SB 10.33.35
The paths of the conditioned and liberated person are different, just as the
paths of devats and men are different. Therefore, situated in ones own
dharma one should not criticize others paths. This is the rule.

|| 4.4.20 ||
karma pravtta ca nivttam apy ta
vede vivicyobhaya-ligam ritam
virodhi tad yaugapadaika-kartari
dvaya tath brahmai karma narcchati
Discerning that both the path of enjoyment and the path of
renunciation are valid, since they are prescribed in the Vedas,
according to qualification, one person should not perform both actions,
for it is contradictory. But the person fixed in Brahman and iva
perform neither action.
iva should not follow the path of enjoyment. Let him follow the path of
renunciation.
One should accept that the path of enjoyment, such as fire sacrifices, and the
path of renunciation, with control of mind and senses, are both true, since they
are prescribed in the Vedas, but have their particular qualification (ubhayaligam) of attachment and detachment. If one is attached then one is qualified
for fire sacrifice, and if one is detached, one is qualified of control of the senses
and mind. For one person to perform both actions is contradictory. Attachment is
contrary to detachment and detachment is contrary to attachment. This cannot
be prescribed. But a person situated in Brahman does not perform either action.
Just as there is no loss in not performing either duty for such a qualified person,
so there is no fault in the Lord for not performing either action.

|| 4.4.21 ||
m va padavya pitar asmad-sthit
y yaja-lsu na dhma-vartmabhi
tad-anna-tptair asu-bhdbhir it
avyakta-lig avadhta-sevit
O father! You do not have the treasures that I possess. They cannot be
flattered by sacrifices, by the path of karma, by filling the belly with
food, or by nourishing the pras. These invisible powers are available
to those beyond material enjoyment.

It is my misfortune that I, with the greatest wealth and good conduct, have a
daughter who is living in the house of a lowly beggar. Since you are the ocean of
good qualities and crest jewel of purity, you should not tolerate ivas bad
behavior. She rebukes her father with these words. O father! I have taken
shelter of siddhis, power, renunciation, knowledge and prema, which give
happiness. These you do not possess. You will not attain these in millions of
births. Why do you say that? I also have powers. Such attainments cannot be
attained in the sacrificial arena. They are not praised by filling the belly like a
crow or by following the path of karma (dhma-vartmabhi). These powers,
unavailable by these methods (avyakta-lig) are possessed by Sanaka, Nrada
and others. The past participle sevit has a present meaning.

|| 4.4.22 ||
naitena dehena hare ktgaso
dehodbhavenlam ala kujanman
vr mambht kujana-prasagatas
taj janma dhig yo mahatm avadya-kt
My low-born body is completely useless, since it comes from the body
of a person who offended iva. I have been humiliated by bad
association. This birth which has offended a devotee is useless.
Having criticized her father, she now criticizes her body. What is the use of my
body? It is completely useless (alam alam). Why? My body came from the body
of a person who committed offense to iva (hare). This birth which is an
offender (avadya-kt) of a devotee is useless.

|| 4.4.23 ||
gotra tvadya bhagavn vadhvajo
dkyaty ha yad sudurman
vyapeta-narma-smitam u tadha
vyutsrakya etat kuapa tvad-agajam
When iva mentioned my relationship to you by calling me daughter of
Daka, I immediately become depressed and lose my charming smile. I
shall give up this body born from you.
When iva says in a joking mood, You are the daughter of Daka, thereby
announcing my relationship to you, and indicating that my nature is envy and
hatred, I become depressed so that my charming smile disappears. Therefore,
for certain (hi), I will give up this body which is almost a corpse.

|| 4.4.24 ||
maitreya uvca
ity adhvare dakam andya atru-han
kitv udc niasda nta-vk
spv jala pta-dukla-savt

nimlya dg yoga-patha samviat

Maitreya said: O Vidura! After speaking to Daka in the sacrificial
arena, sipping water, dressed in yellow garments, Sat sat down on the
earth facing north. Closing her eyes, she entered the path of yoga.
Speaking (anudya) to Daka, she sat down. O killer of enemies (Vidura)! This
indicates that Sat, on the pretext of giving up her body, killed her enemy
Daka. Udc means facing north. Another version has udcm (in the northern
area). Dk means eyes. Those who desire to die should dress in cloth dyed with
saffron.

|| 4.4.25 ||
ktv samnv anilau jitsan
sodnam utthpya ca nbhi-cakrata
anair hdi sthpya dhiyorasi sthita
kahd bhruvor madhyam aninditnayat
With proper sana, pure Sat merged the pra and apna into one,
with the samna air, at the navel cakra and then raised it with the
udna from the navel cakra, and fixed it in the heart with the
intelligence. Fixing it at the throat, she slowly led it to the center of
her eyebrow.
This verse describes the method of yoga. The two airs, pra which moves
upward, and apna, which moves downwards, become one with samna
(samnau) by control at the navel cakra. Raising it with the udna air, one
should establish it with intelligence in the heart.

|| 4.4.26 ||
eva sva-deha mahat mahyas
muhu samropitam akam dart
jihsat daka-ru manasvin
dadhra gtrev anilgni-dhram
Desiring to give up that body which iva, worshipped by the great
souls, put on his lap repeatedly with great respect, Sat, with anger
directed to Daka, with controlled mind, began to meditate on fire and
air in her limbs.
Mahatma mahyas means by iva, honored by the great souls.

|| 4.4.27 ||
tata sva-bhartu carambujsava
jagad-guro cintayat na cparam
dadara deho hata-kalmaa sat
sadya prajajvla samdhijgnin

Meditating on the sweetness of the lotus feet of her husband, the guru
for the universe, she did not see anything else. Her body, whose
identity as Dakas daughter was destroyed by the fire of samdhi,
suddenly lit up in a flash.
She meditated on the sweetness (savam) of his lotus feet. Thinking only of
those feet she did not see anything else. By the fire of samdhi, her sinher
identity as the daughter of Daka-- was destroyed (hata-kalmaa). That body,
with sins destroyed, then shone brightly. The verb is jval, which means to shine.
It did this suddenly, in moment, and not at the next moment, like lightning which
flashes and then disappears. Because she possesses my-akti and the form of
my is eternal, one should not say that her body was destroyed because of
things made of my are temporary.

|| 4.4.28 ||
tat payat khe bhuvi cdbhuta mahad
h heti vda sumahn ajyata
hanta priy daivatamasya dev
jahv asn kena sat prakopit
Ah! Ah! A great cry arose from those in the sky and on earth who saw
Sat burn up. Sat, dear to iva, has given up her life because of anger
at Daka.
Angered by Daka (kena) Sat, dear to most worshipped person (daivatamasya),
iva, gave up her life. This is a material perception.

|| 4.4.29 ||
aho antmya mahad asya payata
prajpater yasya carcara praj
jahv asn yad-vimattmaj sat
manasvin mnam abhkam arhati
Ah! See that great living corpse belonging to Daka, the progenitor,
who has all beings as his offspring. Sat deserved the most respect,
but disrespected by him, Sat, most intelligent, has given up her life.
Antmyam means Daka (asya) is a living corpse, one in whom a soul does not
exist. Because it is a temporary state, the word does not take vddhi form
(ntmyam). He should have affection for everyone since he is the producer of
all beings, but he did not have affection for even his daughter. Thus he is a living
corpse. Though she was his daughter, and wife of iva (sat) and wise
(manasvin), he was so abominable because he did not respect her.

|| 4.4.30 ||
so 'ya durmara-hdayo brahma-dhruk ca
loke 'pakrti mahatm avpsyati
yad-agaj sv purua-dvi udyat
na pratyaedhan mtaye 'pardhata
Intolerant Daka, violent to brhmaas, will gain great infamy in the
world, because, hating iva, he did not prevent his daughter when she
prepared to die because of his neglect.
Daka is intolerant (durmara-hdaya). He hates iva (purua-dvi). He did
not prevent her when she was preparing to die because of his disrespect.

|| 4.4.31 ||
vadaty eva jane saty
dvsu-tygam adbhutam
daka tat-prad hantum
udatihann udyudh
While people were talking in this way, the attendants of iva, seeing
Sats astonishing death, stood up with raised weapons to kill Daka.

|| 4.4.32 ||
tem patat vega
nimya bhagavn bhgu
yaja-ghna-ghnena yaju
dakignau juhva ha
Seeing how swiftly they were approaching, powerful Bhgu offered
oblations in the southern fire with hymns from the Yajur Veda to kill
those who destroy sacrifices.
Bhgu uttered mantras such as ahapata raka (White Yajur Veda, VjasaneyiSahit 1.9) which kill the destroyers of sacrifice.

|| 4.4.33 ||
adhvaryu hyamne
dev utpetur ojas
bhavo nma tapas
soma prpt sahasraa
When Bhgu offered them oblations, the bhus, who achieved soma by
a austerity, arrived quickly in the thousands.

|| 4.4.34 ||
tair altyudhai sarve
pramath saha-guhyak

hanyamn dio bhejur

uadbhir brahma-tejas
Attacked with firebrands by the bhus, who were shining with the light
of Brahman, all the ghosts and Guhyakas, followers of iva, fled in all
directions.
Thus ends the commentary on the Fourth Chapter of the Fourth Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the previous
cryas.